viz. the free gift of the Father doth dwell in the inward true man which God created in Adam yet the gross Beast viz. the earthliness and vanity shall and trust in every respect be cast away from Christ yea Every man who desireth to be a Christian must cast out the earthly will which longeth and breatheth after vanity and Selfe â—â—st 21. As Abraham in this figure did not spare his owne children but cast them out so likewise a Christian must not spare or forbeare his children viz. his own lust and vaine desire and all whatsoever doth hang or depend thereon but dayly and hourely cast them out by the understanding out of the true Temple of Christ viz. out of Gods free gift and crucifie the old Adam else if it be not thus effected the old selfe-willed Adam crucifyeth Christ in him and so Christ indeed must hang on the Cross and be putt to death 22. And this figure also Concerning Abraham's casting out his naturall children doth signifie that when Christ viz. the true Isaac came into the flesh viz. into the humanity Abrahams naturall children viz. the Jewes should under the kingdome of Christ be cast out from the naturall goods viz. from all Dominion from Countrey and Kingdome and their Rule and Dominion should cease for the Dominion belongs onely unto Christ viz. to Christendom for Christ brought an Eternall Kingdome with him the goods were all his as Abrahams goods belonged to Isaac 23. And although it hath not dominion over all as Isaac had possession and rule of that onely which his father left him for the naturall children of Abraham born of Kethura became afterwards heathen and ruled over the outward goods as children of the outward nature yet Abrahams children who were in the Covenant under Circumcision must when Christ did manifest himselfe be cast out to signifie that the earthly man also viz. Selfe in the Serpents Ens which is on the children of the Covenant must be cast away from God 24. Thus in Abraham and his Son Isaac the figure of the Kingdome of Christ was represented but when Christ came into the flesh God putt away the figure and took from the externall children of Isaac the outward goods of the Land Canaan to intimate that now the holy Land of Canaan is become manifest where Isaac's children shall take possession of the true promised inheritance in Christ and no longer have the figure onely but the Essence of the figure viz. the perfect substance and now forsake the outward goods with the figure and putt on Christ in the flesh 25. But that the Jewes viz. Isaac's and Abrahams children viz. the children in Christs figure did not all turn unto Christ when he did manifest himselfe in the flesh hath this meaning God gave them the law of nature where in the law the Government of nature was understood externally and internally Christ viz. the Covenant and the promised free gift of God in Paradise so that the law of nature was to be Christs Sojourner and the true man also was to live under the law of nature in a * * * Note Right rationality and yet bring his own nature into Christs house and thus the figure of the law must continue among some of Abrahams children viz. amongst some of the Jewes to signifie that the law is Christs Sojourner 26. Understand that the nature of man shall remain for it is not so rejected of God as if clean another new man should arise out of the old but the new man shall arise out of Adam's nature and property and out of Gods in Christs nature and property so that man is become an Adam-Christ and Christ a christ-Christ-Adam a Man-God and a God-Man and therefore the figure continued still among the Jewes and for this cause they were not all converted to Christ that so nature might keep its figure and due right for it shall deliver up its children under the Law viz. the figure of Christ to God the Father in Christ but its figure shall be proved in the fire of God so that it shall be known who hath been the true child of the naturall Law in the figure of Christ that hath been born in the spirit in the law out of the figure of Christ and who hath not 27. It is not hee that hath the words and Title of the law that is a Jew born in the figure and in the law but he who is born of the promise in Abrahams faith he that liveth in the figure of Christ viz. in the law in profession and practice with mouth and heart the same the law of God in Christs figure hath comprehended and will bring him into the fullfilling of the figure 28. For it doth not onely depend on mans knowing that Christ hath given himselfe into the law and is become the fullfilling in the law as the Titular Christian boasteth but it depends on Gods * * * Ordinance Order on the mercy of God whosoever hath been a true Jew and hath put on Abrahams faith in the law he hath putt on the Ens of Christ which Abraham conceived or apprehended which Ens of faith the humanity of Christ hath fullfilled and it is hidden to him what it is for he worketh in the office of nature in the law of God which Christ hath taken into himselfe and fullfilled so that he serveth God in the office of nature and the Office of nature serveth Christ for it is become Christs own propriety 29. For unto him all power is given both in heaven and on earth Matth. 28. under which power the office of nature also is in the law for God in the spirit of Christ is Even the selfe same who gave the law and the office of nature to do Righteousness together with the figure of the kingdome of Christ with the Ens of faith to Abraham and Moses and he is also the very same who fullfilled the Faith and the law 30. Thus the Jew worketh in his faith in Christs office viz. in the Law wherewith Christ governeth in nature and hath putt on Christ in the Covenant and in the Ens of faith in Christs figure which Christ hath fullfied 31. For the Christian who confesseth Christ in the flesh worketh in his Faith in the flesh of Christ and hath the Law of nature viz. Gods officer to do uprightly in his faith for Christ ruleth in the Law of God which he hath fullfilled and made a Servant in his children and killeth the law of Sin through the fullfilling of his Love in his bloud and death both in them who live in the dominion of his Law and also in them who live in the dominion of his Conquest as the Christians do 32. For the faith which presseth or cometh in unto God in the law in the figure in the Covenant the same cometh unto God in the Ens of Abrahams faith out of which Christ was born and he that cometh in unto God in the fullfilling of the
viz. the first Adamicall depraved man for the first Adam had lost his first birth given him out of the divine Word in the creation and could not any more be blessed out of his Centre 11. For the Soules will was broken off from the Eternall word of divine holiness and had given it selfe into the Centre of the first Principle viz. into the wrath of the Eternall nature into the SeVeration of the speaking word viz. into the opposition and contentious Contrariety whence also Isaac blessed Esau with the word of Strife when he said unto him in the blessing Thou shalt live by thy sword and break thy brothers yoke from off thy neck signifying that now the depraved nature in him was become a Servant of Gods Anger and should now beare and manage the Combate which Adam had raised up in the life's properties and be a Servant of the same 12. But that Isaac did not understand this thing and would have blessed Esau with the blessing of the Covenant and given him the Scepter in Zion doth shew unto us that Isaac and all the holy children of God although they be born again of the New-birth in the line of the Covenant do not apprehend and understand the internall ground of their Essence wherein the kingdome of God worketh and is in power so as to be able to do any thing thereby in Selfe-will but God turneth this internall ground of the place of God as he pleaseth and the Soul must see to what he doth as here Isaac must see to what the Lord had blessed by him Gen. 27.4 13. For Isaac said to Esau That he should make him ready Savory meat such as he loved to eat and then his Soul would bless him but now this blessing stood in the Line of the Covenant in which Christ should spring forth not in the Soules might but in Gods might for the soul of Isaac and of all the children of Adam were as yet with the Soules root on the band of Gods Anger which Anger this internall incorporated Line of Grace should destroy in Christs death and wholly incorporate and unite it into the Line of the Covenant 14. Therefore the Soules will in Isaac should not propagate the blessing of this Covenants line and give it to the kingdome of the * * * Or soules Soul-like nature viz. to the first-born Esau and first Adam for the soul was a cause of the destruction the fires-tincture received not the might and strength of the new vertue for its might should be broken viz. it s proud Lucifer who likewise is the very same but the lights tincture which disappeared in Adam when the fires might introduced dark earthliness thereinto which Tincture sprang forth again afresh in this Covenants line in the power of the in-spoken and promised incorporated word of Grace the same had the might and power of the Blessing 15. The seed of the woman viz. the lights tincture and vertue should bruise the head of the fiery Serpent and change the soules fiery might into a meek Love fire the fiery Soules will shall and must be wholly transmuted and turned into meekness 16. As this disappeared lights tincture was brought from Adam into the woman viz. in to Eve which when it was in Adam was his fair Paradisicall Rose garden of peculiar Love wherein God was manifest and being now the figure of the new birth was represented in Isaacs Blessing therefore also his wife viz. the blessed Rebecca must come as one who also stood in the Line of the Covenant and set forth the right figure of Christ viz. Jacob in the place of the blessing to signifie that Christ should be manifested in this Covenants Line in the Seed of the woman viz. in the lights and fires-Tincture and assume the soules nature from the power of the light that so he might rule over the fiery nature of the soul and change the same into the power of the light 17. Now Rebecca Isaacs wife was here in this place a figure of the virgin Mary who brought forth Christ viz. the blessed of God who should bless Esau and all the Adamicall children and it was so ordered by the Lord that Rebecca should so carry it for she understood that the blessing viz. the scepter of Israel did rest in Jacob. 18. For being the scepter in Zion lay in the seed of the woman viz. in the virginity the same scepter was here also stirred in the seed of the woman so that a woman must bring forth the Covenants line to the place of God the Fathers blessing which was in Isaac and the mans will viz. the Souls naturall fire-will must come behinde and be a servant of Gods wonders and see what God hath don with him 19. But that it appeareth to be as a deceit or cunning Suttlety in that Rebecca did so instruct and put on Jacob to take away the blessing from Esau as if shee Loved Jacob far above Esau therein Reason hath blind eyes for through the Devills cunning the curse came into the world and through the divine cunning in the Love the destruction of death and hell came again into the Soul the divine cunning killed the Devills cunning 20. Understand it aright all cunning ariseth from the lubet or desire the Devills cunning arose from the false lubet or lust so likewise Gods lubet came again into the womans seed into which heavenly matrix the Devill had insinuated his lust and destroyed the devills lust 21. It was of God that Jacob obtained the blessing wholly contrary to the minde and will of Reason for he stood in the figure of Christ and Esau stood in the figure of the depraved Adam 22. Therefore Esau was an hairy or rugged man signifying the monstrous beastiall property which had awaked in the Fall through lust Now when Adams lust had brought it selfe to substance then the flesh became gross and beastiall Thus the beastiall part swallowed up the heavenly in it selfe and death was manifested in the flesh and we see here in this figure very clearly typified how it should be 23. Isaac would bless the beastiall man in Esau this God would not the divine blessing belonged to Christ but the depraved Adam could not be capable of receiving the blessing of God unless Christ take this rugged beastiall skin or form which Adam had put on as here Jacob could not be blessed unlesse he had on him the hairy Beast-like skin 24. God the Father set before him our misery in his Covenant in Christ in our humanity which he assumed for Christ must enter into our humanity Note and walk in our hairy form and destroy our death of the beastiall property as it is written * * * Isa. 53.4 Matth. 8.17 1 Pet. 2.24 He took on him our sickness and laid on himselfe our Grief 25. For as Isaac took hold of his son Jacob in his hairy skin and felt whether he was his first-born Son to whom the
when it seeth the Divine Gifts in it selfe whereby it looseth the right of its selfehood I am bereaved of my might and strength Joseph viz. the inward ground of the Kingdome of Heaven which I had in Paradise that is no more and so will also these Gifts of my Power and authority viz. my children that is the properties of my Nature be taken away it all goeth against mee I must suffer my selfe to be bereaved 43. * * * Gen. 42.37 But Reuben sayd to his Father If I bring not Benjamin to thee againe then slay my †††2 Sonnes Two Sonnes give him into my hand I will bring him to thee againe that is God Comforteth Nature and sayth Give mee thy formes Qualitie and Condition viz. thy Children into my hand I will but bring them to Joseph that is to Jesus and will give them to thee againe thou shalt loose nothing if I doe not then slay my two sonnes with thee that is slay the first and second Principle 44. Which is even done if Nature be bereaved of its formes and Condition then must cease in the Nature of Man the Kingdome of God in Love and also the Kingdome of God in the might of the fire so very secretly doth the Spirit of God delight to play in the figure of Regeneration which Exposition will seeme strange to Reason but wee know what wee write heere which is anderstood by those of our Society 45. * * * Gen. 42.38 And Jacob sayd my sonne Benjamin shall not goe downe with you for his Brother is dead and he is left alone if any mishap befall him in the way that you travaile yee will bring my Grey hayres with sorrow of heart into the Grave That is Nature is faint when it must enter into the Death of Christ and is affraid of Dying and will by no meanes come to it it excuseth it selfe concerning its heavenly Joseph which it had viz. the heavenly Image which while it cannot comprehend it it sayth it is Dead now when these my formes and qualities of Life in this way shall get mishap againe then must I perish with sorrow of heart and my Life hath an End CHAP. LXX How Jacobs Sonnes went into Aegypt againe because of the Famine to Joseph to buy Corne and take Benjamin with them How Joseph caused them to be brought into his House and to Eate at his Table What is thereby to be understood Vpon the 43 of Genesis NOw this whole Chapter prefigureth to us the most excellent Image Gen. XLIII representing how first the outward Nature in this processe when it shall give up its will thereinto that its Lifes Essences shall goe into Aegypt that is into the Death of Christ is very fearefull timorous abashed and daunted and yet in the End is willing and ready that all its formes and Conditions of Life might enter into the dying of Selfe viz. into the true Aegypt upon divine confidence that it bringeth the will of God with it thereinto 2. And then secondly how the formes and * * * Powers or Faculties Conditions of Life are afrayd before Joseph that is before the Face of God seeing they feele in them an Evill Conscience as Jacâ—bs sonnes were affraid before Joseph for they thought continually God would punish them for Josephs sake at which they trembled 3. And thirdly how God with the formes of the soulish Nature carrieth himselfe first so friendly and first giveth them heavenly bread of his owne substance and yet but in a strange forme as Joseph invited his brethren for Guests and fed them at his Table that they eate and drank plentifully and were merry and afterwards let them goe in Peace but presently after came with a terrible Triall in that he caused his Cup to be layd into Benjamins sack and pursued after them and fetched them back againe all which standeth powerfully in the figure of a repenting sinner shewing how it goeth with him till God in his Love giveth him to know him 4. Moses words follow thus * * * Gen. 43.1 2 3 4 5. This Famine was sore in the Land and when the Corne was spent which they had brought out of Aegypt their father sayd to them goe againe and buy us a little food then Judah answered and sayd The Man obliged and charged us strictly and sayd Yee shall not see my face except your Brother be with you Now if thou wilt send our brother with us then wee will goe downe and buy for thee to Eate but if thou sendest him not wee will not goe downe for the Man hath sayd to us yee shall not see my Face unlesse your brother be with you This figure standeth thus 5. The Soule of Man standeth in Three Principles viz. in the Eternall fires Nature and in the Eternall Lights Nature viz. in the Love-fire which extinguished in Adam for which cause at present the Strife is and thirdly it standeth in Spiritu Mundi in the Spirit of the World in the Kingdome of this world viz. in Mortality and Restoration 6. Therefore now understand us aright thus when the Inward Soulish Ground viz. the Eternall Soule from the Fathers Property of the Word of God turneth back againe and lookes about after its Little Pearle viz. after the Second Principle of the Angelicall worlds property then it will perceive that it was lost in Adam from whence ariseth its Misery and Returne againe and as soone as it returneth againe God giveth his Grace into it againe but unknowne and not understood by it and * * * God he desireth that the Inward fire-soule viz. the Centre of the Eternall Nature should with the voyce of Grace in spoken or inspired in Paradise which was wholly incorporated turne to God againe 7 In which Divine desire this great unquietnesse ariseth in the soule that it thus goeth into Repentance when it seeth that it hath lost its ability neither may nor shall nor can it in any other way againe attaine its first Pearle which is had and come to divine salvation unless it turne with its fires-might wholly againe into the Ground of the incorporated Grace and give it selfe up thereto 8. And now when the outward Mortall Soule viz. the Nature of the third Principle of the Kingdome of this world seeth this then it is afraid as Jacob was of his children and alwayes thinketh they will loose body and Life Goods and Honour and their formes or faculties of Life will be bereaved of their outward Might and Authority which they have in this world 9. And then also the inward fiery soule cannot stirre up its inward Ground viz. the true Benjamin and bring it along with it into Aegypt into the presence of Joseph into Earnest Repentance into the presence of Jesus unlesse the Outward Soule from the Spirit of the world be brought downe and quite tamed and overwhelmed that it also may in the End willingly submit to it that the fiery inward great
wherein he liveth 12. Here now lyeth the vaile before Reason that it cannot looke into the eyes of Moses for he saith and the Earth was desolate and voide yea Desolate indeed had not the Spirit of God moved upon the internall water which was amassed with the Fiat in the Heaven and had not God said let there be light the Earth should have been yet Desolate and void The first Day 13. WIth the Word when God said Let it be light the Essence of the Ens did powerfully move it selfe in the lights Property not onely in the Earth but also in the whole Deep p p p Out of which Power or vertue in the lights Property whence on the fourth day the Sun was created that is enkindled in its Place and in this word q q q Germ. Schuff Fiat the Earths Masse and also the very Power which is called heaven Amassed it selfe in the Essence all which before was onely a Spirit a Spirituall Essence 14. And with the Speaking as God spake let it be light the holy Power which was amassed in the wrath moved it selfe and became light in the same Essence in the Power and with this comming to be light the devills might and strength was wholly withdrawn from him in the Essence for heere the light shone in the now anew awakened Power in the darknesse r r r Light which the Prince of wrath could not s s s Receive or perceive comprehend it was also of no benefit to him for it was the light of nature which is uselesse to him 15. And Moses said God severed the light from the darknesse which is thus to be understood the darkenesse remained in the wrathfull Property not onely in the Earth but also in the whole Deep but in the lights Essence the light of nature did arise or spring forth from heaven viz. from the quintessence whence the Astrum was created which Essence is Every where in the Earth and above the Earth 16. Thus the darknesse remained in the wraths Property in the Essence of the Earth and also in the whole deep of this world and the naturall light remained in the lights essence as a working life through which the holy Element did operate and worke in which Operation Paradise t t t Sprang budded through the Earth and beare fruit untill the Curse of God and then the holy bloomings or growth ceased and the holy Element remained as an inward heaven stedfast retired in it selfe and yet it doth diffuse its Power through the light of nature yet not so powerfully as in the beginning for the Curse is the cause of its withdrawing indeed there is no totall departing but yet it is nothing so now as before the Sin of the Second created Prince Adam 17. Thus in the first motion of the Verbum Fiat the Heaven that is the Circle so far as the Verbum Fiat reached it selfe forth to the Creation was Amassed or enclosed and the Earth was amassed with the Verbum Fiat and created to the Planetick Orbe Thus by the Separation viz. of the light and darknesse and by the expelling of Prince Lucifer we are to understand the Creation of the first day 18. Now the first day with the manifested word did convey it selfe through the other five dayes-workes even into the day of Rest where the beginning entreth againe into the End and the End againe into the beginning for the first motion of the word where the light of nature hath enkindled it selfe in the Essence is the joy of the Creation or Creature which did open it selfe with the other dayes through all the Properties of nature where each Property may be called a heaven for it hath and bringeth also its Peculiar operation and efficacy along in it selfe into the u u u Understand into the rest of the Properties or dayes rest and each day one Property did move and manifest it selfe wherein a Peculiar Sundry worke was manifested and revealed Of the Second Day 19. THe Second day we call Munday and therefore because the Moone ruleth the first houre of the day and it is very likely that the ancient x x x Philosophers wise men have understood somewhat thereof in the light of nature which they have kept Secret and mysticall rather deciphering it by figures then clearly explaining it and it is to be seen in the Names of the seven Planets that they have for certaine understood the same in that they have given them names according to the Seven Properties of Nature which doe so wholly agree and accord as well with the Creation as Nature that me thinks they have in part understood the ground of the Creation aright seeing the names of the Planets have their rise and derivation so fully and punctually out of the language of Nature but the reason why it hath not been made clear plaine and manifest is as before mentioned because of the false Magick that it might remaine hidden unto the Artists of jugling and Collusion in nature by reason of the Great Abuse wherefore we also shall still let it so remaine and yet hint enough to the understanding of our school-fellowes 20. Now of the Second day Moses writeth thus and God said let there be a firmament between the waters Vers. 6 7 8. and let it divide betweene the waters then God made the firmament and divided the water under the firmament from the water above the firmament and it was so and God called the firmament heaven and out of the Evening and morning was the Second day 21. Moses saith that out of the Evening and morning was the Second day that is out of the manifestation of the first the Second manifestation proceeded and brake forth and saith further that on the Second day God created the firmament of Heaven and Separated the waters the water under the firmament from the water above the firmament heere now lieth the hidden vaile wherein we have hitherto been pointed and directed unto a heaven Scituate a far off above the Stars without the place of this world so very blinde is Reason as to God that it understands nothing of him and doth not consider that the Scripture saith of God am not I he which filleth all things and that time and place cannot divide him much lesse is it understood what the water above the firmament is which they will flatly hold to be a place afar distant viz. above the Stars whither also we have been shewn into heaven 22. But seeing that God out of Grace doth bestow upon us the understanding therefore we will set it downe for our fellow-schollars who are able to apprehend it and yet herein we shall write nothing for the Selfish wiselings of outward Reason for they have it already in the eyes of their reason and they cannot misse they can judge all things what the Spirit of God revealeth that must be a Heresy unto them albeit they doe not understand it so
Evill wherein the dissolution of the outward life was manifest 39. For it was long of Adam when he was yet in Paradise when he lusted after vanity and brought his Imagination into the Earth viz. into that Essence whence the limus of the outward body was extracted and desired out of his mother to assay of the Enkindled vanity which the Devill had inflamed thereupon the Fiat drew him forth such a Plant out of the Matrix of the Earth whence also it had extracted Adams body so that Adams hunger had to eat 40. For the Essence in the Tree of the knowledge of Good and Evill and the hunger of the desire in Adam were alike what he desired was represented unto him by the Fiat Adams Imagination was the Cause of it 41. Reason saith wherefore did God suffer it to come to passe Christ said if you had Faith as a graine of Mustard-Seed and should say to this Mountaine be cast into the Sea it should be done I preethee was not the Souls spirit sprung forth out of the Great Divine Omnipotence out of the Centre of the Eternall Spirituall nature whence all Beeings were created and should it not then be potent 42. He was a fire-spark of Gods Might but when he was formed into a creaturall beeing of the Creatures he withdrew into Selfe lust and brake himself off from the Universall Beeing and entred into a selfefullnesse and so he wrought his own destruction and this he had had if Gods Love had not redeemed him 43. The Soules power was so potent before the vanity that it was not subject to any thing and so it is still powerfull if the understanding were not taken away from it it can by Magick alter all things whatsoever are in the outward worlds Essence and introduce them into another Essence but the vanity in the outward Aires Dominion hath brought a darknesse thereinto so that it doth not know it selfe the Curse of God hath cast the defiled childe into the dirt that it must pray for a Laver and must be in this life time it s own Enemy that it may learne to be humble and continue in the divine Harmony and not become a Devill CHAP. XVIII Of the Paradisicall * * * Dominion life or condition State shewing how it should have been if Adam had not fallen 1. I Know the x x x Or Sophist Sophister will heere cavill at me and cry it down as a thing impossible for me to know being I was not there and saw it my selfe To him I saw that I in the Essence of my Soul and body when I was not as yet I but when I was in Adams Essence was there and did my selfe foole y y y Negligently lose away my Glory in Adam but being Christ hath restored it againe unto me I see in the Spirit of Christ what I was in Paradise and what I am now in Sin and what I shall be againe and therefore let none cry it out as a thing un-knowable for although I Indeed know it not yet the Spirit of Christ knoweth it in me from which knowledge I shall write 2. Adam was a z z z A husband and also a wife Man and also a woman and yet none of them distinct but a Virgin full of chastity modesty and purity viz. the Image of God He had both the Tinctures of the fire and light in him in the Conjunction of which the own Love viz. the Virgineall Centre stood being the faire Paradisicall Rose-Garden of delight wherein he loved himselfe as vve also in the Resurrection of the Dead shall be such as Christ telleth us Matth. 13. and 22. that we shall neither marry nor be given in marriage but be like the Angells of God 3. Such a Man as Adam was before his Eve shall arise and againe enter into and eternally possesse Paradise not a Man or Woman but as the Scripture saith they are Virgins and follow God and the Lamb they are like to the Angells of God yet not onely pure Spirit as the Angells but in heavenly bodies in which the Spirituall Angelicall body inhabiteth 4. Seeing then Adam was created in Paradise to the Life Eternall in the Image of God and God himselfe breathed his life and Spirit into him therefore we can well describe him how he was in his innocency and how he fell and what he is now and shall againe be at last 5. If God had created him a a a Or for unto the Earthly corruptible miserable naked sick beastiall toilsome life then he had not brought him into Paradise if b b b God he had desired or willed the bestiall copulation and propagation then he would instantly in the beginning have created Man and woman and both Sexes had come forth in the Verbum Fiat into the division of both Tinctures as it was in the other earthly creatures 6. Every creature bringeth its cloathing from its c c c Or mothers body Dam but Man cometh miserable naked and bare in deepest poverty and un-ability and is able to doe nothing and in his arrivall to this world he is the poorest miserablest forlornest and most shiftlesse Creature amongst all kindes which cannot at all help himselfe which doth sufficiently shew unto us that he was not created of God unto this misery but d d d Or unto in his perfection as all other creatures were which Perfection the first man fooled away or lost by false lust whereupon God afterward in his sleep did first figurize him in the outward Fiat to the Naturall life in Man and Woman according to the Property of all earthly Creatures and hung upon him the wormes Carkasse with the beastiall members for propagation of which the poore soule is to this day ashamed that it must beare a beastiall forme on the body 7. Two fixt and stedfast Essences were in Adam viz. the Spirituall body e e e Or of from the Love-Essentiality of the inward Heaven which was Gods Temple and the outward body viz. the limus of the earth which was the mansion and habitation of the inward Spirituall body which in no wise was manifest according to the vanity of the Earth for it was a limus an extract of the good part of the earth which at the last Judgement shall be Severed in the Earth from the vanity of the Curse and Corruption of the Devill 8. These two beeings viz. the inward heavenly and the outward heavenly were mutually espoused to each other and formed into one f f f Text Corpus body wherein was the most Holy Tincture of the fire and light viz. the great joyfull Love-desire which did inflame the Essence so that both Essences did very earnestly and ardently desire each other in the Love-desire and loved one another the inward loved the outward as its manifestation and Sensation and the outward loved the inward as its greatest sweetnesse and joyfulnesse as its precious Pearle and most beloved
tooke in the same lust and formed him in his sleep even as the lust was and every member was formed in its place to the Conjunction of the beast-like copulation for each Desire hath obtained its mouth to manifestation Thus the Image of God formed it selfe in the Verbum Fiat into such a beast as vve are still to this day and this same was done in it selfe viz. Mans own Fiat viz. the first forme of nature which is the desire of Gods manifestation did effect it and none other maker from without him 26. We are not to conceive that there was any thing else upon Adam which made his Eve out of him or that formed them both to the outward naturall life save onely the Verbum Fiat in them their own very propriate and not any alienate or any thing strange from vvithout them as the first creation of Adam and all kindes of creatures was so brought to passe the Verbum Fiat Coagulated each Ens and the manifested word Severed it selfe in the Ens according to its property and formed the Creature according to its Astrum and kinde where also in every Ens the Matrix was separated from the limbus and formed into a Male and Female into an He and She. 27. The picturing of God as a man in making Adam and aftervvard standing over Adam as he sleepeth and making a woman out of him is more Idolatrous then reall and God hath earnestly forbidden in Moses to make the likenesse of any God for he is no Image save onely in the Creatures according to the Expressed Formed Word both according to the creatures of Eternity and of time he is no such maker but a former of the properties a creatour and not such a maker 28. The Creating is the Fiat vvhich amasseth or formeth and the Word in the power of the Amassed or conceived being gives the distinction according to the Ens As the Ens is in the generation of the Spirit so a thing is formed for the body or substance of all things is nothing else but a Signature or mansion f f f Or of according to the Spirit as the Birth is in the Ens where the Spirit formeth it selfe so is likewise the body of all kindes of Creatures both in Animalls and vegetables as we plainly see that the first Creatour who hath moved himselfe and brought himselfe into a Creaturall Manifestation hath left in all creatures a Power to their own Multiplication or Encreasing propagation and g g g Text makeing procreation and incorporated the Fiat in them as a Maker for their own propriety or most innate Instinct CHAP. XX. Of the lamentable and miserable fall and Corruption of Man NOw when Adam did awake from sleep he saw his wife Eve standing before him and tooke her unto him for he knew that she was his owne that she was his Matrix and cast the property of his desire upon her as he had done before when he loved himself so now also the Fiery Tincture of Adams soule entered into the Spirits or lights Tincture in Eve 2. But they both stood yet in Paradise in the Garden in Eden and knew neither Evill nor Good for they lived yet in joy and delight in the Kingdome of Heaven and it was Eves first longing to eat of good and evill for Adams desire had introduced and imprinted it into the Magicall Image while it was yet in Adams Essence as a childe receiveth a marke or Impresse in the wombe which the mother imprints on it 3. Thus also Adam did Impress the false desire into his Essence whence the woman was made therefore the woman so soone lusted after the vanity as to this day meer earthly Lust of the flesh is found in most of them so soone as this Sex comes but to any yeares the selvish lust and will doth predominantly appeare in pride and glistering shewes of fleshly desires and they soone long after the forbidden tree contrary to the Virgin-like modesty chastity and angelicall humility 4. The Abomination which Adam introduced into his Matrix is so exceeding strong in them that they are as 't were h h h Or very weake and poore in Naked shame before the Image of God which God himselfe created in Adam therefore they must be subject to the man in that they are the cause that the vanity was enkindled to which the Devill also was a strong i i i Sollicitour promotour 5. For when he saw Eve he then knew his insinuated desire in her which he had introduced into Adam the same did shew forth and discover it selfe in Eves lust therefore the Devill came now in a strange forme viz. in the Serpents Essence which vvas the most suttle Beast and laid himselfe on the tree of temptation towards Eve that the introduced Concupiscence in Eve which the Devill had also infected did k k k Was much taken with amuse it selfe upon the outward Serpent and so one lust tooke another whereupon Eve did strongly Imagine and long after the forbidden fruit which the Devill perswaded her to eat and then her eyes should be opened and she be as God and know Evill and Good 6. Which indeed was true this knowledge did stick in the fruit for the Essences were discordant and un-like therein but he told her not that the enmity would awaken in the Essences of her body and that heat and cold moreover sicknesse and death would force into her Herein he was silent and fairely coloured it over and drew her in by collusion as if God had withheld some great thing from them which she might finde as a treasure so craftily did he deceive Eve 7. And when she yeelded to discourse with the Serpent she was taken in the voice for the Devill infected the same with false delight untill he perswaded her she should be wise if she did eat thereof 8. For the Devill thought that if Eve should bring forth chidren in Paradise then his l l l Text his cause might prove naught Designe would miscarry they might then possesse his Angelicall Kingdome 9. Now the question is wherefore the Devill did deceive Eve by the Serpent onely and not by some other meanes could he not doe it in his owne forme why did he even speake m m m Or in through the Serpent to Eve and wherefore did the Serpent addresse it selfe to the Tree to perswade her against Gods prohibition 10. Heere the vaile lyeth before Moses his cleare eyes for he sets down the Hystory very right but how can an un-illuminated minde understand it in that he writeth of the Serpent saying that the Serpent spake with Eve and deceived her whereas indeed it cannot speak and also is onely a beast without divine understanding and in its selfe cannot know the Image of God much lesse did the Serpent understand the heavenly Powers or the Prohibition 11. But heare what Moses saith the Serpent was more subtill then any beast of the field
Inheritance which we have received from Adam and Eve and that is the cause that the Body must Dye and wholly putrifie and entet againe into its first Ens for the Serpents Ens must be wholly done away it cannot inherit the Kingdome of God 56. The first Ens in the limus of the Earth which was coagulated in in the Verbum Fiat must be wholly renewed in the Spirit of Christ if it will possesse the Kingdome of God but if it remaineth captivated in the Serpents Ens it shall never be any more manifest understand the holy Ens which disappeared in Adam and was captivated in the Serpents Ens whereby Death came into the flesh 57. Therefore a man must consider what he speaketh thinketh and doth least he conceive his Thoughts in the Serpents Ens and frame a will in the Minde in the Ens of the Serpent for else the Devill doth set himselfe therein and hatcheth a Basilisk viz. an hellish forme in the word 58. For all wrath which is conceived in man for Revenge doth primarily arise in its Centre out of the nature and property of the darke world viz. in Gods anger and formes it selfe further in the Serpents Ens to Substance let it be what zeale it will if it brings it selfe into a wrath to its owne Revenge it is formed in the Ens of the Serpent and is devillish 59. And though the same were a Prophet and an Apostle and yet would bring himselfe in the wrath to his owne Revenge then this Substance is formed from the Anger of God in the Serpents Ens and goeth into the wrath of God and the Anger of God is therein zealous which oftentimes doth so stir up and forme it selfe in the holy children of God that * * * The Saints they must against their purposed will bring down the Turba upon the house of the wicked also upon his Body and Soule as may be seene by Moses upon Chorah Dathan and Abiram whom the Earth swallovved up so also by Elias in the Fire concerning the two Captaines over fiftie whom the fire devoured also by Elisha and many other Prophets 60. And there are many remarkable examples to be found concerning this in in the holy Histories how oftentimes the children of God have been forced to carry the Sword of the Turba in them a great example whereof we see in Sampson and also in Joshua with his warres and likevvise in Abraham how the zeale of God did enkindle it selfe in them that they in their spirit of zeale have oftentimes awakened the Turba magna in the Anger of God and raised great Rebukes judgments and plagues upon whole Countries as Moses in Egpit did with the plagues upon the Egyptians 61. But we must heere distinguish if the zeale of God should awaken it selfe in an holy man without his purposed will and give him the Sword of Gods anger such a one differs much from those who in their owne Thoughts contrive and plot in the wrath and introduce the Conceived or purposed will into the Serpents Ens and make it to Substance for that is Sin yea though the g g g The greatest Saint most holy man should doe it 26. Therefore Christ so emphatically and punctually teacheth us in the new birth Love Humility and Meeknesse and would that a Christian should not at all Revenge Note also not be Angry for he saith that whosoever is angry with his brother is guilty of the judgement for the Anger is a conception in the Serpents Ens which must be cut off by the judgment of God from the Good Being and whosoever shall say unto his brother Racha shall be in danger of the Counsell for the desire of * * * Or Revenge Racha ariseth in the Centre of the darke fiery wheele of the Eternall nature therefore in the fire-soule there is a forme of the fire word in manner of a wheele like a madnesse and the soules fiery-forme stands in the Racha as a mad furious wheele which confounds the Essence in the Body and destroyes or shatters in peeces the understanding for every Racha desireth to destroy Gods Image thus the soule hangeth on the wheele of the Eternall nature viz. on the Centre of the horrible Anxious birth as is before mentioned concerning the Centre of the birth of nature 63. Moreover Christ saith Whosoever saith to his brother thou foole shall be in danger of hellfire this is thus wrought when the Conceived will hath formed it selfe in the furious wrath of Gods anger and introduced it into the Serpents Ens then it standeth in the furious wheele as mad and if it doth now purposely goe on and so forme the word and casts or speaks it forth against its brother and enkindles in him also an hatefull enmity in the Serpents Ens the same burneth in his Expressed Word in the fire of Gods anger and he is guilty of it for he hath enkindled it in his Racha 64. Therefore said Christ if thou wilt offer thy Gift goe first and be reconciled to thy offended brother or neighbour for otherwise he bringeth his wrath into thy offering and withholdeth thee in thy desire towards God that thou canst not reach the holy Ens which else washeth away the Turba in thy Enkindled vanity 65. For the Word foole is in it selfe in the Essence nothing else but an enkindled wrathfull fiery wheele an outragious madness and he that so calleth his neighbour without a cause he hath brought forth a word in the fire-wheele in Gods wrath and is guilty of it for the forth-produced word is arisen out of the Ens of the Soule and Body 66. Every word vvhen it is formed doth first awaken its owne Ens whence it taketh its originall then it leads it selfe forth through the Counsell of the five Senses against its brother now whosoever useth such a wrathfull devouring fire-word against his brother he soweth into the Anger of God and is in danger to reape the fruit which he hath so sown when it springeth up and groweth 67. Therefore take heed and beware O Man what thou thinkest speakest or desirest to doe looke vvell alwayes in what zeale thou standest whether it be divine or onely of thy own poysonfull nature thou Father thou mother thou brother and Sister which proceed and come from one bloud from one Ens and mutually Assimulate each with other as a tree in its branches thinke and consider what kinde of Sound or tune thou introducest into the vitall Ens of thy fellow-twiggs and branches whether it be Gods Love-word or his Word of Anger if yee doe not destroy the introduced Evill againe with Love and introduce againe the Love Ens into the Anger to overcome and reconcile it then the Substance must come * * * Or before into the judgement of God and be separated in the fire of God as the Devill is Severed from the good Ens and so shalt thou oh wicked man with thy vvicked formed Word
Day through the fire from the pure limus of the Earth where the dark world shall devoure it with all its Workes 51. Thus we herein understand very clearly how God out of great Love hath promised the Serpent-bruiser to the fallen man and espoused and betrothed it unto the virgin-like and disappeared Centre and given in it selfe therewith for an help and companion for when they were fallen from God and had made themselves monstrous then the Image out of the limus of the Earth became wholly brutall and lived in opposition in distemper in sicknesse and also in heat and cold as all other Beasts 52. Now therefore God told them what their labour work and employment should be in this world viz. that they should bring forth children in Sorrow with painfull smart in trouble and distress and eat the hearb of the field and now cloath their beastiall Image in turmoile and cumbring care in toile and labour untill the foure Elements man in the beastiall Serpents Image should againe be broken and dissolved and returne unto the earth from whence it was taken and extracted as a limus CHAP. XXIV Of the Cause and rise of the Curse of the Earth and the Body of Sicknesse Gen. 3.17 18. GOds Cursing of the Ground for mans Sins sake that it should bring forth Thornes and Thistles and commanding Man not till after Sin was committed to eat of the hearb of the field and in the sweat of his face to eat his bread doth plainly and sufficiently shew us that this had not been in Paradise the Ground should not have borne Thornes and Thistles and other evill hearbs which are poysonfull but in the Curse all these properties became manifest for as the body was after the fall so likewise its food the halfe-Serpentine man must now eat such food as his desire required or coveted 2. The Curse is nothing else but the Holy Element hiding of it selfe viz. the holy Ens which budded forth through the Earth and bare fruit and held the property of the foure Elements as 't were captive in it self did withdraw or closely conceale it selfe the Heaven in the earth hid it selfe from the Earth the holy Tincture from the awakened vanity viz. the heavenly Part which was from the heavenly Ens did keep Secret from the Part in the Curse viz. in the Ens of the darke world 3. Thus the heavenly part was a mystery unto man and so remained in the Curse between time and Eternity half dead as to the heavenly part yet anew embraced with the promise in the Ayme of the Covenant and as to the earthly part strongly bound to the band of the Stars and foure Elements infected with the distemper of the Serpent and the Devill very hard tyed vvith three strong chaines from which he cannot get free till the totall dissolution of his earthly Body for the Curse of the Earth and the Serpent forced also into the earthly man viz. into the limus of the Earth 4. For God said thou art Earth and unto Earth thou shalt returne Verse 19. for when the desire of the limus of the Extract of the Earth viz. of the outward man did enter againe into the Earth and Imagine after the earthly fruit then the Devill infected this desire by the property of the Serpent and in each desire is the Fiat which doth t t t Or amasse it into fashion forme and figure Impresse and make the desire essentiall thus the earthly hunger became at this instant wholly earthly therefore God said now unto him thou must turne againe to Earth from whence thou wast taken for the heavenly disappeared in the earthly as the Gold is disappeared in Lead 5. Thus an Earthly body is now Sowne into the Earth and the Earth receives it as its owne propriety but the Ens which is from the Eternity which cannot be destroyed lyeth in this earthly u u u Or enterred sowne body nothing is broken or dissolved but the grosse beast viz. the being or Substance of time As a fixt metall is not destroyed or corrupted in the Earth even so also the fixt part of the humane Body and as the Artist brings forth an excellent Gold out of the Earth so likewise the humane Gold lyeth buried in the earth and waiteth onely for the Artist to raise it up 6. And as there is a various and manifold diversity of metalline property in the Earth so likewise of the Ens of humane property therefore all things shall be proved through the Fire what kinde of property every one hath in this Time assumed to himselfe and impressed on his Body viz. with the desire of the Fiat that shall be tryed in the fire whether or no he hath impressed a fixt stedfast property from the divine Ens into himselfe or an hellish beastiall one all this shall be tryed and proved in the Fire of God and as the Ens is in each body such a fire also shall be enkindled in the same Ens. 7. And as Quicksilver doth Evaporate in the fire even so shall all the wicked devillish Serpentine workes which have been x x x Brought forth or formed Impressed out of the dark world and Devills desire 8. Now if a man hath in this life time impressed into himselfe a divine Ens by earnest Faith and divine desire understand by the humane Soul introduced into the mortall part of the limus of the Earth then it lyeth shut up in the mortall part yet as a glimmering incentive which longeth and laboureth to burne and shine or as the pretious Gold lyeth shut up in a grosse drossy Oar or in Lead and waiteth onely for the Artist to come and release it even so likewise shall the delivery and releasment of mans body be out of the Earth 9. Now also we doe herein understand the body of sicknesse and the Physitian or Curer thereof for when the heavenly Ens did disappeare and was captivated with the earthly as the Gold in the Lead then the outward Astrum awakened in the Body and now as the outward Astrum doth mutually destroy and ruine one anothers Ens and change it into another Ens according to the greatest and most predominant power so likewise the humane Minde which is a Magicall Astrum is hereby governed and ruled and the Body also and is thereby brought into Strange desire and lust whereby man doth weaken plague and perplex himselfe and one introduced Ens doth marter weaken and annoy another both through Meat and thoughts or cumbring molesting care 10. As we plainly see that man for the most part doth rack and plague himselfe in the Astrall minde with the desire about that which cannot be his own which stands not open in his Astrum and his Astrum cannot apprehend take or receive it about this the false introduced desire from the strange Astrum doth plague perplex and spend it selfe day and night whence the great Covetousnesse doth arise that man doth desire and introduce
that so his beleeving desire might be accepted before God and be brought into a substance to the new Regeneration for he looked upon the promise of the Serpent-Stroyer and introduced the desire of his faith into him and desired that his faith spirit and life might be confirmed in the Serpent-Stroyer who was promised he would fain be therein accepted before God as it was granted him so that the fire of God did enkindle his offring and received his prayer in the Love-fire and in the Sweet Savour of the offring it was brought by the Spirit of God in the power of the light into an holy Substance and it is rightly said his offring was acceptable before God 40. The offring alone could not have been able to have done it onely the Faith which did Idea or lay hold on the promised Messiah in the offring which apprehended the Covenant and the true very pretious and deare Offring the same did effect it the offring was onely a figure of that which vvas therein accomplished and performed as the outward world is onely a figure of the inward Spirituall world whereby the Spirituall world doth introduce it selfe into a figure and Essence and beholds it selfe therein as in a Looking glasse Of Cains Offring 41. BY Cains offring we rightly understand the verball Christendome the titular Christians in the spirituall babylonicall harâ—ottry the Type and Image of whom is Cain and as Cain in his offring sought onely the outward world might and pleasure and would be an outwardly adopted and received childe God should permit his evill Beast to be Accepted and offered up he desired to be Gods acceptable childe with the selfehood in the Serpents Ens and falsehood he vvas an Impenitent proud man who thought to be a Lord of the world and to domineer over Abel and his posterity and just thus is the Antichristian Church upon the Earth it buildeth also Churches and Altars preacheth singeth and tincketh and doth likewise offer in the bequeathed Covenant and Testament of Christ and so covereth it selfe with the offring of Christ and will be an outwardly accepted and adopted Son notwithstanding that its offring is not accepted in the Covenant and Testament of Christ nor brought to Substance 42. The cause and ground of it is this men depend and relye onely barely and nakedly upon the offring and teach that the offrings take away Sin Christs testaments doe absolve Sin but as little as the offring of Cain was acceptable before God and tooke away his Sin and as little as Cains desire was introduced into the divine Substance so as to have the divine fire to enkindle in his offring and receive his Faiths desire into it even so little also doth the verball lip-laboring Christendome enjoy the offring of Christ in his humanity it must be an Abel onely that doth enjoy it the Titular Mouth-Christian attaines onely the Smoake of the true offring It must be onely a right hungry thirsty converted soul which desireth wholly and fully to depart from the Serpents Ens and all vanity of this world and striveth to mortifie the Serpent and all vaine will in the Death of Christ and desireth to arise in a new vvill totally Resigned in all Submission in God 43. This true hungry will offereth rightly with Abel and its offring is received into the holy fire of Christ and formed or amassed in Christs humanity into a Substance there must be earnestnesse and Power which earnestnesse stirreth the Love-fire of Christ in his Testament so that it doth enkindle it selfe in the desire and then the desire becomes a true right Faith for there is no right Faith without divine x x x Comprehension Amassement or formation Taking 44. When Mans Desire introduceth its hunger with earnest Sighing and prayer of introversion Resignation and departing from vanity into the offring of Christ even then the Soules desire doth forme it selfe in the heavenly Essentiality in the humanity of Christ upon the High Altar of God into a Substance the hungry desire becomes in the word of God in Christs Testaments flesh an heavenly supernaturall flesh and this flesh is the true Offring of God which God taketh to his habitation and not the beastiall mortall Man 45. In this holy Substance onely is the true Faith of Abel without this there is only an hystoricall painted and feigned faith a Cains offring which doth not take away Sin for Sin must alwayes be brought into the judgement of God wherein it was borne and the holy Love-fire of God must drown and wash it away else there is no forgivenesse neither offring nor Covenant doth availe any thing without it also no going to Church neither Singing nor devout shewing doth attaine it nothing else at all doth it but onely the hungry desiring Faith through the Alone Offring in the bloud and Death of Christ where the Desire doth wholly dye in the death of Christ to its Selfehood and arise in Christs Resurrection with a true Faith and christianity not in a specious shew of holinesse but in the inward Essence in words and works 46. For He is yet far from a Christian who calls himselfe a Christian or is so tearmed onely but he is one who is borne in the offring of his humanity in him neither Covenant nor Lawes availe any thing before God but a new creature no Cathedrall Stone-Church meeting-house or hypocrycie or whatsoever it be called can inherit Gods Kingdome but onely and alone the true living Offring of the new regeneration arising from the Covenant of promise in Paradise through the quickning Word in the Offring of Christ. 47. It is onely and alone the Temple of the holy Spirit where Gods word is taught and taken without that is Cain with his glistering Stone-Church full of pride and stinking Ambition the Great building of Babylon where the Language of Gods word viz. of the written word is confounded and divided into manifold contentions and Languages where there is nothing but wrangling jangling and snarling about the Letters and no true reall living effectuall and powerfull knowledge 48. Now where the living knowledge of Christ is there is the Altar of God in all places where the hungry Soul may offer the true acceptable holy offring in prayer there it may introduce the prayer in the Word in its hunger into a Substantiall Faith 49. Not that we would hereby wholly abolish and race down the Stone-Churches but we teach the Temple of Christ which ought to be brought along in the heart into the Stone-Church or else the whole business of the Stone-Church is onely an hypocriticall antichristian whoredome a Cains offring both of the Preacher and hearer so that one is not a whit better then another unlesse he enter through the true doore Christ in Spirit and power in the Temple of Christ into the Stone-Church or at least resolve to fix betake and fasten himselfe there into such an earnest desire that he will take and hold fast that
hindered by evill malignant Aspects which Master * * * The false Philosopher or Sophister Wiseling will scarce beleeve He can speak of the ground of nature exactly and hath it at his fingers end and yet is blinde in the Mystery and understands not either the inward or outward part of nature for such I have not written any thing for I need not such * * * Text Calves Animals to the understanding of my writings but good clear quick-sighted illuminated Eyes unto all others they are dumb and absurd let them be as wise and learned as they will 37. The Chaos is the root of nature and yeildeth of it selfe nothing else but a good property but if the Constellation be evill the evill malignant desire taketh the good property into it selfe and changeth it into evill as a good man among evill Company doth change his good also into an Evill 38. And the Rain-bow is especially represented or freely given unto man for a Token of the divine Grace so that he might behold and view himselfe as in an open and perspicuous Glasse what he is for the signe of Good and Evill is manifest as a type of the Centre of nature out of which Evill and Good take their rise over which the Son of man was set by God to be Judge 39. For the Type or forme of the Arke of Noah is also in the Rain-bow if we were not blinde it would plainly appeare so unto us also the Trinity of the Deity is therein pourtrayed for the red colour betokeneth the Father the yellow and white the Son and the blew the Spirit 40. And God hath set forth himselfe in a figure according to his manifestation in the Signe of the Covenant that we should flie unto his Grace and receive his Covenant and be alwayes mindefull of his Revelation to come where he will againe manifest the Spirituall world as he hath set it forth unto us by way of Similitude in the Rain-bow to the end that we should see what is in Secret and how his Covenant is Eternally established with us in Secret and standeth ever before him CHAP. XXXIV How Noah cursed his Son Ham and of the mysticall Prophecie concerning his Three Sons and their posterity AND Noah began to be an Husbandman and planted a vineyard and he dranke of the wine and was drunken and lay uncovered in his Tent Gen. IX vers 20 21 22 c. and Ham Canaans father saw the nakednesse of his father and told it his two bretheren without and Sem and Japhet tooke a garment and laid it upon both their shoulders and went backwards and covered the nakednesse of their father and their faces were backwards so that they saw not their fathers nakednesse now when Noah awoke from his wine and knew what his younger Son had done unto him he said cursed be Canaan a servant of all servants he shall be amongst his bretheren and he said further blessed be the Lord God of Sem and let Canaan be his Servant and God enlarge Japhet and let him dwell in the tents of Sem and let Canaan be his Servant This is an exact reall Type of the humane property according to the Three Principles or worlds for the Spirit in Noah speaketh from the Centre and the Three Sons of Noah did now stand before the Spirit in a figure typifying what kinde of People should arise from them 2. By this figure the spirit of Noah prophecied or declared from the very Stock or root of the formed word of the humane property what the Second Monarchy should be Noah was drunke and lay naked with his shame at which his Son Ham mocked and also declared it to his brethren that they also should doe the like here the Spirit intimateth and pointeth out whence the Curse arose upon Ham viz. from the shame of his father 3. For this was even the Abomination before Gods Holinesse out of which root Ham and his generation viz. the man of vanity doth arise for in the Image of God the shame is an abomination 4. Therefore God commanded Abraham to be circumcised on this member to shew that this member was not given to Adam in the beginning and that it should be againe cut off from the Image of God and not inherit the Kingdome of God upon which Cause and reason also the Soules spirit is ashamed to uncover it 5. But being that Adam did not stand in the Image of God when his Eve was made out of him it was hung upon him for to propagate in a beastiall nature and kinde thereupon also this beastiall Tree viz. the fleshly spirit of vanity came to be propagated all along from this property and adheres to man the figure of this was Ham and therefore he mocked his own property in his father 6. The Spirit of this property mocked its Ens which it had from the Centre of nature it beheld it selfe in his fathers shame from whence it had its rise as in a looking-glasse of its selfehood and thus this spirit of fleshly Ham forthwith brake forth as a Life of vanity and manifested what it selfe was viz. a scorne disdain or mock-god of heaven 7. Which the Spirit of Gods Image in the formed word of the good Ens in Noah did well know and did awaken in him the fire-Centre of the Soule in the wrath and cursed this spirit of vanity that it should not co-inherit in the Kingdome of heaven the Scoff-Spirit shall not possess the Kingdome of God but be cut off from the Image of God that is from the outward Image of the formed creature 8. For the same property from whence the shame ariseth is Good in it selfe but in Adams Imagination after the beastiall property it became Monstrous Beastiall and Strange in the Image of God and therefore this strange forme and shape shall not remaine for ever 9. From this strange false shape the Scorner or Scoff-Spirit did arise the Devill insinuated into the Figure of Hams strange spirit and mocked at the Heavenly Generatresse that it was now even become a Monster in the Image of God and therefore the spirit of Noah cursed the false scoff-spirit in Ham and all his generation 10. Not that we are to understand that Ham was accursed in his Soul and Soules-spirit but according to the figure He and all his were accursed in the property of the reviling mocking Spirit which brake forth and manifested it selfe out of the monster but He that is the earthly Image of the Limus of the Earth should be hidden with its own selfe-will in the Image of God and be only as a Servant or instrument of the divine Image proceeding from the holy Ens the Earthly Spirit should not rule but the heavenly viz. the Soul with its spirit the Monster that is this vile reviling spirit must not be manifest but being the free-will did awaken and stir up the Monstrous spirit which was onely a scorner of the Mystery and
Opinions of Gods being and Essence and therein consists the Confusion viz. the Mystery of the great Babylon concerning which the Spirit of God did prophecie and declare out of the propheticall root both out of the Line of Christ how Christ should come to restore and remedy the poore captive soule and regenerate its right true life and also out of the Turba magna how this Beast together with the whore should be cast from the face of God into the fiery furnace 30. With this whore of Selfe all the false Spirituall * * * Clergicall and Ecclesiasticall ones or priesthood have cloathed themselves who set up themselves to be Teachers of the mystery of Gods Kingdome without Gods Spirit they have externally covered themselves with the propheticall and Apostolicall word and pleaded the Testimony of the Bible but they have introduced their own sense out of the Whores Ens thereinto and have hung in their heart to the babilonicall fleshly whore and have not understood the Propheticall and Apostolicall Tongue in its Sence 31. They have spoken from the sence of their owne beastiall selfe-hood through the propheticall and Apostolicall word and have brought and used Christs words to their own selvish babilonicall Harlottry and committed whoredome and likewise have Adorned and trimmed up their Bastard under Christs purpur-mantle with Silver Gold and pretious stones and also with worldly dignities Honours favour and riches 32. After these men have run and have even adored and esteemed them as Gods falling deeply in love with their Bastard although their hearts have never agreed or stood upon the onely true ground but have been at variance with each other and this is that of which the Prophet Daniel speaketh saying * * * Daniel 11. they shall honour a God whom their fathers knew not with Gold Silver and pretious stones and unto those that help them to strengthen their strange God * * * God of forces Maozim they will divide the Land for inheritance this whole chapter doth belong hereunto 33. Now when we consider aright what this babilonicall Towre is at present in Christs Kingdome upon the Earth and what it was under Moses and among the Gentiles then we finde very clearly that among all Three it is of one property and so also among the Turks and present Jewes every Nation builds it out of its own materialls for in the Right universall Sensuall tongue if it be manifest in one we are altogether but one onely people and Nation even from Adam 34. But the very cause that we are divided and brought into Opinions is by reason of our Master-builders and founders viz. of the high schooles Priests Popes Bishops Doctors also the Rabbies and Masters of all nations who are set as work-men to the building of the Towre all these have judged from their owne Language and naturall understanding viz. from their conceived and formed sensuall tongue from the outward letter and have indeed neither known God or the Light of nature but have been blinde and dumb as to both both the Jewes and Gentiles and also the Selfe-made Teachers of the Christians 35. Whosoever have run devoid of Gods spirit without divine understanding either among Jewes and Gentiles Christians and Turkes they have built onely this Towre in their own essence and the same is even a Towre of the great wonders of God of divine Contemplation both according to light and darknesse life and death joy and sorrow 36. Not that we are to understand that this Towre is not at all profitable before God it is even the great Mystery of Gods manifestation according to Love and Anger as God hath created out of the great mystery all manner kindes and sorts of Beasts Birds Wormes Trees and Hearbs evill and Good and that all to the manifestation of the Great wonders thus likewise the humane Tree hath brought forth such wonders out of its Sensuall tongue out of the multiplicity of the properties and introduced them into a Substance for its Growth and glory viz to the great Harvest of God where each property of Love and Anger Light and darknesse shall reap in it s own fruit and every thing shall possesse its heaven in it Selfe in its own formed and conceived Ens out of the onely word of God which hath given forth it selfe to every life even unto every life and Being according to its own proper quality and vertue according to and out of its Principle as an universall word to the glorious manifestation of Eternity 37. Now when we further consider of this Beast with the Whore what it is in it selfe within and without then we finde that it is the formed compacted word of the spirits of the Letters for men are all of one onely property as to their life all are begotten out of one flesh and Soul and have all but one onely kinde of life as a Tree in many boughes and branches where the boughes and twiggs doe not perfectly and wholly seeme alike or the same in forme but all have one onely Sapp and vertue so likewise the creature of mankinde among Jewes Christians Turks and Heathens 38. And the onely difference is this the spirits of the Letters in the formed word do sever us in the understanding else we live all alike in the four Elements and eat of the fruits of one Mother and remaine in her when we dye to this outward life 39. The compacted Sensuall tongue which is divided in the spirits of the Letters doth confound us and make us to erre so that we doe suppose we are strange one to another and yet we are all but one onely Tree which the Devill hath poysoned with his desire in Adam so that the equall Temperature or Accord was brought into distemper and discord whereupon the spirits of the Letters were variously made manifest so that we speak from many speeches that is we have introduced the powerfull word of God into the multiplicity of the divided properties and have made in each tongues property a Selfehood or a Self-ish desire to arrogation self-apprehension and assumption 40. Hence arise the contrarieties differences and * * * Text Images Opinions in that we have introduced the unformed word into the forme of our owne selfe-made Image now we contend and strive about these Images and conceits and every one supposeth his own to be best and when we bring all these Images and severall Semblances again into one Language and Speech and mortifie them then the Onely Quickning Word of God which giveth power and life to all things is again manifest and strife ceaseth and God is all in all 41. Therefore we say as we have found it in the Grace of the One that all mens Imaginations opinions and Knowings of God his being and will without the divine light or * * * The undoubted Unction of the holy Ghost illumination of the Spirit are this same whores Beast which is flown forth and arisen from the
Love-word of God hath incorporated it selfe this same water baptizeth the inward man which disappeared in Adam to the new regeneration Note how wee are Baptized into Death and the earthly beastiall half-Serpentine-and-Devillish man to mortification and Death it circumciseth the poor captive soul and putteth the Covenant and humanity of Christ upon it in the inward spirituall man now disappeared or withered as to the kingdome of heaven 15. Understand it aright yee Jewes and Christians you have but one onely baptisme the Jew is baptized inwardly on the soul in the Ens of the Covenant and circumcised on the disappeared Ens of the Right heavenly humanity viz. the Serpents Ens is cut off from the heavenly Ens in the Power of the word's humanity and the flaming Love-spirit in the Ens of the word Tinctureth the true humanity and baptizeth it with the in-taken or conceived Ens of Faith the Faith in the Spirit of God baptizeth it with its heavenly water 16. And the Christian is baptized even with the same very word and water in the faith it is wholly One and the same onely this is the externall difference that God hath appointed and established the Covenant of Circumcision in the baptisme of water being that this fire-baptisme hath manifested it selfe in Christs humanity in the water of life 17. And that you may yet see that they are both One Christ was circumcised as a Jew and was baptized as a Christian thereby to declare that he in his Love revealed in the humanity had manifested the fire-baptisme in the water viz. in great meekness and long-sufferance and changed them into One. 18. The Ens of faith was not yet become incarnate among the Jewes therefore God gave them the Signe of the inward Circumcision by the cutting off of the outward fore-skin that so they might have a Signe that the Holy Spirit in the Ens of faith in the Covenant would cut off their Sinfull birth whereby they were the children of Grace in the Ens of faith 19. But this same Ens of faith was first made flesh among the Christians in Christs humanity and is also now incarnate in the children of faith in their true man the Christians do now in their faith's desire put on Christ viz. this Ens of faith which the Jewes did also put on in the flesh in the heavenly flesh viz. in the heavenly living water in the divine manifestation 20. This water is the heaven wherein the onely holy Element is the motion and essence it is Christs viz. Gods holy corporeity viz. the formed wisdome of the forth-breathed or formed word of the divine powers Gods living eternall speaking word which is a spirit and the divine understanding which again attracteth to it selfe its own forth-breathed essence viz. the forming of its wisdome 21. The fathers will draweth the Soul which is a fire-breath out of its fire-spirit unto it selfe and the Sons will draweth the noble Image created out of the wisdome viz. out of the heavenly essence to it selfe and the Holy Spirit draweth the whole moving humane understanding to it selfe so that it is a God-Man and a Man-God God made manifest in an Image and this is the Image of God and thus also the Circumcision and the Baptisme is to be understood which in both is the ground and chiefe corner stone to the new-birth among the Jewes and Christians 22. Now in that the Males were to be circumcised and not the Females Note Why Miles onely Circumcised Why Males and Females both Baptised and yet all are to be baptized among the Christians is thus to be understood as followeth mark it aright ye Jewes and Christians and all other Nations we tell and declare it unto you all for ye are hereby called the Time is come about that the Antichrist must dye 23. Adam was the Image of God he was man and woman and yet neither of them before his Eve but a masculine virgine in peculiar Love full of chastity and purity The Tinctures viz. the Power of the fire and light according to the property of the Father and Son were both in each other as One in an uncessant Conjunction of desire wherein stood the peculiar fiery Love-desire 24. But being the Devill assailed the property of the fires-Tincture and brought his false desire thereinto so that the fires-Tincture was divided in the properties of the eternall nature each property on the centre gave it selfe forth into its Selfehood whence the selfly revolted will and the false lust did arise which lust desired to prove the dark worlds essence viz. the earthly essence out of the dark worlds desire and to tast in it selfe how the same would relish if evill and good each manifest in it selfe were together viz. in the dis-Temperature without the divine One hereupon the false fiery desire shut up the property of the lights Tincture with the introduced vanity of the Devills desire and with the earthly hunger after the vanity proceeding from the dark worlds essence in the earth and in the Elements so that the heavenly female or right virgin-ike life was extinct in the Ens of the light 25. For the Holy Spirit departed from the introduced vanity and so the holy matrix viz. the heavenly Generatress disappeared and the mother of the outward nature viz. the outward naturall woman understand the property of the woman got the upper dominion in the birth so that Adam must now be divided and figured into a man and woman 26. But being the fiery property of the Tincture which now hath the dominion in the man and is called man by reason of the fathers property was the cause of the poysonfull infection so that the Tincture of venus viz. of the woman or the light was mortified and being he introduced in himselfe the abomination of lust into the womans property whereby afterward the woman viz. his Eve did so eagerly lust after evill and good and began the earthly Eating Thereupon we are here to consider that this same fires-soul viz. the mans Tincture must be baptized again with the divine Love-fire that so it might not introduce the Ens of the Devill and Serpent insinuated into the masculine Seed so poysonfull into the womans matrix it must be tinctured and baptized again with the divine Love-tincture viz. with the holy Love Ens which came to pass in the Ens of faith in the promised incorporated Word of the power of God 27. But the Woman viz. Adams virginity was now transformed or formed out of Adams nature and essence into a woman or manness and in her the holy virginity disappeared as to God viz. the Tincture of the Love and light did still remain but as it were dead or disappeared for the outward mother viz. the elementary mother lived now in its stead in her and was the Generatress of nature which must receive Adams viz. the mans Seed into it selfe 28. Into this disappeared heavenly Tincture of the light viz. into the true
blessing belonged so God the Father reached into the Essence of his Son Christ and felt whether the humanity of Christ were the first Image created in Adam * * * Note the cause of the Bloudy-sweat whence the Agony seised on him in the Mount of Olivet that he sweat bloody sweat of which Esaias speaketh plainly He took on him our grief 26. And as Isaac found outwardly onely Esaus skin on Jacob and inwardly heard Jacobs voice and yet blessed him in stead of Esau as if he were Esau so likewise God the Father found our rugged humane property on Christ and yet inwardly he heard that the voice of God sounded in him that the divine heavenly Ens was within under his assumed humanity therefore also his voice did in his Baptisme in Jordan rest upon him when he blessed our humanity in that he said This is my beloved Son hear yee him 27. So likewise Isaac heard indeed the voice of Jacob under the hairy skin and understood that it was not Esau but the spirit in his blessing did yet forcibly passe upon him for he proved in him the incorporated ground of the Covenant viz. the Line of the new humanity for he said * * * Gen. 27.22 The voice is Jacobs voice but the hands are the hands of Esau in which the spirit intimates that in Jacob and all the children of God in flesh and bloud there is even the first depraved beastiall Adamicall man with his hairy skin which God doth not look upon but only the divine voice which is one spirit with God doth inhabit in the inward Soulish-Man 28. And then we see in this figure that our beasts skin in flesh and bloud wherewith we do so pride our selves and make devout shewes before God is onely a deceit as Jacob in this beasts hide stood as a deceiver before his father and would blinde his father with the beasts skin so likewise the earthly man cometh in his beastiall property before God and desireth Gods blessing but he may not obtain it unless he hath Jacobs viz. Christs voice in him under this beasts skin 29. For as Jacob was smooth and pure under this beasts skin so must we be smooth pure and holy in our inward ground * * * Of the heart and soule under this our beasts skin if we will have the Blessing of God to light and rest upon us for we see very well in this figure that the blessing would not rest upon Esau who had by nature a rugged hairy beasts skin in his essence although he was the first-born to whom the blessing belonged by right of Inheritance for the first Man was become depraved in his nature and had lost the inheritance of God the blessing and the filial inheritance resteth onely upon the Second new Adam 30. Further this figure denotes that the new man in Christ should take away the scepter and might from the Devill and also from the Man of Sin and in this blessing rule over him in power as Jacob was made Lord over his Enemies this figure points wholly at Christ. 31. For as Jacob took a strange form on him and came in strange attire before his father and desired the blessing of him and also obtained it so Christ viz. the Eternall word took on him also a strange form viz. our humanity and brought the same before his father to bless it 32. And as * * * Gen. 27.28 Isaac blessed his Son Jacob with the dew of heaven and the fatness of the earth with Corn and wine even so God the Father blessed our humanity in Christ for our humanity was also in its originall out of the limus of the Earth and was nourished and brought up by the dew of heaven even by corn and wine this God blessed to the new birth and Resurrection of the dead upon the life to come 33. And as Isaac set Jacob to * * * Gen. 27.29 be Lord over his brethren of the naturall property so God hath set the new birth in the blessing of Christ to be Lord over the Adamicall nature in flesh and bloud so that the new man born of Gods Blessing must rule over all the members of his naturall body and they must be subject to the new man 34. And as Isaac set the curse between them * * * Gen. 27.29 That whosoever should curse Jacob he should be accursed and whosoever should bless him he should also be blessed so God hath set the curse upon the corrupt Adamicall kingdome that whosoever should not be found in the blessing of Christ he must be Eternally in the curse of God but whosoever should bring his minde and will into this Jacobs viz. Christs blessing he should be for Ever in the blessing 35. Further we see in this type how it goeth with the children of God for * * * Gen. 27.30 31 32 33. when Isaac had blessed Jacob then came Esau with his venison and his father Isaac was astonished and said why who art thou and he was dismayed at it that he had unknowingly blessed Jacob which typifieth how that the Adamicall man understands nothing at all of Gods wayes and how God doth oftentimes wonderfully leade him according to the inward ground and that although he be carried on in the way of God yet he looketh much at the outward Reason and often stumbleth at externall Rationall things at Temporall orders and goods and suffereth fear to surprize him and would fain that the will of his Reason be done as here Isaac trembled exceedingly when he saw that the will of his reason was broken 36. And herein we acknowledge the misery and ignorance of the children of God in that reason entereth into its own dominion and will not wholly leave it selfe to God and is astonished when it goeth otherwise then it hath imagined to it selfe 37. And then we see how God at last doth break forth with his light in the understanding and sheweth man his way that he is satisfied as he did here to Isaac in that he said * * * Gen. 27.33 This Jacob is blessed and he shall also remain blessed for now he understood Gods will 38. Further we see in this history how * * * Gen 27.34 to the 34. Esau weepeth lamentably before his father for the blessing and saith to his father bless me also my father hast thou but one blessing hast thou not reserved one blessing for me but his father said I have made him thy Lord and all his brethren I have given to him for Servants with corn and wine I have enriched him What shall I doe now unto thee my Son This typifieth out the kingdome of Christ shewing how God hath made it Lord over the kingdome of nature as Christ said * * * Matth. 28.18 All power both in heaven and upon earth is given to mee of my Father 39. Furthermore it denotes that the corrupt Adamicall nature in Esau and
* * All whatsoever he hath or is Substance and fly from thence nakedly and resignedly in spirit and power that his chast virginity may abide stedfast before God 9. And if Joseph doth thus wrestle and suffers not flesh and bloud nor the base world to hinder or over-master him then it will become his utter enemy and betray him to death because he will not commit lewdnesse and whoredome with her and then Joseph viz. the †††The reall earnest conflicting Christian. wrestling man is cast into prison viz. into reproach and contempt for the sake of his chastity and feare of God and he must hide himselfe under Christs Crosse under his yoke in his suffering and death and live as a Prisoner in misery the world rejecting him as one not at all worthy to tread upon the Earth Accounting him as a prisoner that is imprisoned and despised for whoredomes sake desiring to have no converse nor intercourse with him being that the chiefe Masters and Great Ones viz. Potiphars wife doe revile him and accuse him of unchastity 10. Which wife doth also signifie the false Babylonish hypocriticall whore with all her dissemblers and flatterers in the fine Adorned house of Christendom who when they cannot catch Joseph with their whoredom and hold him but that he doth strongly gett away from them then they exclaim out against him falsely and keep his Garment for a Signe accusing him of unchastity viz. of Idolatry and * * * One of dangerous Principles or opinions heresie and call him a dreamer a ‖ ‖ ‖ A whimsicall fellow phantasticall fellow and a scismatick as hapned to Joseph 11. And when the Master heareth it then he beleeveth this Potiphars wife viz. the painted and fine accomplisht hypocrite in the house of hypocrisie and so Joseph cometh to be suspected of the Master and is rejected of him and cast into the prison of Affliction and there he must live in misery and scorn as a guilty person and yet not guilty 12. But this contempt banishment and affliction is good for him for thereby he is drawn from the pride and whoredome of the world and all its falsehoods which might assault his flesh and bloud and hinder the new birth and thus the pretious Pearle-plant growes under Christs Crosse in the disrespect and tribulation of the world and becomes great and strong 13. But in the meane time God doth send honest people to such a Joseph who take pitty and care of him and maintain him and acknowledge his innocency and shew themselves friendly and kinde towards him and consider his chastity and feare of God and do also respect him and provide for him till the inward Prince in Gods power be fit for the Government and then God bringeth him out of prison and giveth him the Scepter of Government to be a Prince in his Wonders and to rule and govern in Divine Knowledge over Gods wonderfull Workes as Joseph over the Land of Egypt In which * * * In such a condition type and figure this Pen is likewise born and indeed no otherwise which yet is hidden unto reason 14. This is now the Summe of the Exposition of the History of Joseph but seing it is so very rich and full we will make a fundamentall explanation upon the Text for a direction and manuduction to the loving reader who also intendeth to become a Joseph if he shall be in Earnest and learn to observe and know himselfe in this figure he will see what Spirits child hath made these writings for he will finde this †††That Pen of Iron or point of a Diamond is that engraveth in the heart Jer. 17.1 Gen. 37.1 2 3 4. Pen Engraving or writing in his Heart 15. The Text saith Jacob dwelt in the Land wherein his Father was a stranger namely in the Land of Canaan These are the Generations of Jacob Joseph being Seventeen yeares old was feeding the flock with his brethren and the Ladd was with the Sons of Bilhah and with the Sons of Zilpah his fathers wives and Joseph brought unto his Father their evill report Now Israel loved Joseph more then all his Children because he had begotten him in his old age and he made him a Coat of many Colours And when his brethren saw that their Father Loved him more then all his brethren they hated him and could not speak friendly to him The inward Figure is this 16. Jacob had cast his fleshly naturall Love upon Rachel being shee was fair and seing that the line of Christ in the Covenant did lye in Jacob Rachel was shutt up so that his seed was not manifested in her in the naturall manner of the flesh untill Jacob Rachel were grown old and neither of them loved each other so any more according to fleshly love but onely desired a fruit of their seed wherefore also Jacob and Rachel prayed unto God that he would open her and make her fruitfull and when this was brought to passe out of this seed of Jacob sprang forth a Line which did set forth and represent a figure of the pure naturall and right Adamicall humanity which birth in the figure typifieth how Christ would again beget the Adamicall humanity * * * Vnto in its primitive chastity purity and fear of God 17. For in Lea viz in the simplicity and lowlinesse the line of Christ arose and sprang forth and in Rachel the line of the first Adamicall man in his Innocency viz. a figure of the same which figure did represent how a Christian should stand at once both in Christs Image and in Adams Image and what a Christian in this world should be inwardly and outwardly and how he must become a Christian therefore saith the Text †††Gen. 37.4 Jacob Loved Joseph more then all his children the cause was this Joseph was sprung forth out of Jacobs owne naturall line of his peculiar naturall Love to Rachel wherein the line in Christs Love in the Covenant had also imprinted and manifested it selfe and it was a punctuall representation in the Figure of a new Regeneration how a true Christian should stand after that Christ should be revealed in the flesh of the humane nature 18. And therefore Joseph was so inclined in his Minde that he could not conceal any falsehood but when he heard any evill of his brethren he told the same to his father this his brethren could not brook and therefore they called him a betrayer and envied him for the spirit which reproveth wickednesse and falsehood was revealed in him for * * * Joh. 16.8 Christ should reprove the world for Sin but being he now did represent a Christian he told it his father out of whom HEE should come who should reprove the world and we see very clearly how flesh and bloud viz. Josephs naturall brethren in the Type of Christendome became an utter enemy to the type viz. to the true Christian Joseph
it were sinne which all of them one and other understand as much of the Ground of sinne as the Pott doth of the Potter 26. When they should tell how sinne is sinne and how Man doth cause God to be Angry and in wrath then they have no other way to turne themselves to evade it but Images or conceits of Opinions which shutt up the Conscience in such Images and Conceits so that the Conscience is affraid of their Images and the Ground of sinne according to the seaven Properties of Nature how their fatt Kine are made leane and drie they know not 27. O ye Makers of Images how doth the Anger of God in the inward Ground of your owne Nature threaten you with the seaven barren Kine and Eares Joseph is out of Prison and declareth the Councell of God to Pharaoh 28. The time is even at hand wherein the figure of Pharaoh shall be brought to Effect your Images of false and wicked Magick shall be manifested to the whole world by Josephs Exposition of the Vision break off from the Images and pray to God that he would give you the understanding of Pharaohs visions and then you may be partakers of the seaven good Kine and Eares within you 29. If not then must all your Images of false and wicked Magick be turned into such Barren Kine and Eares as they are indeed for the most part already in the inward ground and outwardly at present are devouring and alwayes devoure the Good times and yeares for they have almost quite devoured and swallowed up into the Abysse all Love Faith Truth Righteousnesse Humility and feare of God and at present also they devoure all outward food and sustenance they have devoured the Silver and there is nothing left but meager and base Copper and yet they are so hungry and greedy that they lye gnawing at the Copper as a Dog at a hard Bone and would faine have more to devour and yet there is no more for them 30. Therefore they are so hungry that they themselves worry and devour one another for hunger and bring their Land and Country into dearth and famine But heereby they are made Bondslaves to the Anger of God in the seaven properties of Nature as the whole Land of Aegypt was made King Pharaohs owne in the Deare time of Joseph 31. This Anger of God will heereafter give you seede that you must sow Images and Idolls and devour them againe your selves as you have cleerly done for a long time and must be its boneslave servants as Aegypt was to Pharaoh 32. Let this be told thee O Aegypt of Christendome by Josephs interpretation in the Spirit of Wonder of the sixt Number of the Seales it concernes thee awake and behold the great famine of body and soule is at hand or else thou must be famished 33. Thou standest at present in no other * * * Or Resemblance figure in the sight of God but that of the seaven ill-favoured hungry withered leane Kine and Eares the Blessing of God in Body and Soule is departed from thee that now thou huntest after Good things and temporall sustenance and yet art not satisfied with it and the more that thou dost hunger and suck upon bones thou wilt be still the more hungry till thou hast devoured all thy good Kine in Conscience both in Body and Soule as also Land and People and thy forme and feature is so ill-favoured that the Princes of the inward and the outward Heaven cannot endure to behold thee but helpe to judge thee to the damnation of Death sayth the Spirit of Wonders in Josephs interpretation 34. Behold thy selfe now aright art thou not thus ill-favoured and hungry consider all thy †††Powers vertues and abilities faculties thou art raving blinde with great hunger for thou hast swallowed that up into the Abysse which should blesse thee and make thee happy and set up the Hypocrisie of thy Idoll Ministers in stead thereof Righteousness Truth Love Faith Humility Chastity the feare of God were thy Blessing by which thou wouldest become fatt againe but thou hast swallowed up all these properties and sett thine Idolls in their stead and covered them with Christs purple Mantle and now the Evill hungry forme feature and properties of a Devourer are awakened in thee 35. The first devouring Property Covered with Christs Mantle is Pride viz. a Desire of Selfe-Might under the lowly humble Mantle of Christ resolving to be potent and splendid as Lucifer under his black Hood who yet alwayes supposeth he is the most potent when yet in the presence of God he is but a Lord in Phantasie 36. The second property of thy hunger Covered with Christs Mantle is Covetousnesse viz. the Devourer who devoureth himselfe and getteth from others their sweate and flesh from their bones and devoureth it and yet hath nothing but alwayes lyeth like Poyson sucking out it selfe this hath devoured all Truth Righteousnesse Patience Love Hope Faith and the feare of God and yet is but a meere hunger at present it hath eaten all Silver from the Copper and yet looketh as if it had devoured nothing for nothing is to be seene in it but that it is hungryer then before it hath devoured all good times into it selfe and still alwayes devoureth all provisions which God of his Grace bestoweth and yet is every day hungryer with devouring and though he could devoure Heaven he would devoure Hell also and yet remaineth a meere hunger still 37. The Third property of this Hunger Covered with Christs Mantle is Envy viz. the sonne of Covetousnesse and Pride is his Grand-father this stingeth and pricketh and rageth in the hunger as poyson in the flesh it stingeth in words and works and poysoneth all it lyeth and cheateth and is never quiet the more greedy Covetousness is to devoure the greater is this its sonne Envy it will possesse all alone to it selfe and yet hath no place of rest either in Heaven this world or Hell It can remaine neither in Heaven nor in Hell it standeth onely in the hunger of Covetousnesse and is the life of Covetousnesse 38. The Fourth property of Hunger Covered under Christs Mantle is Anger which is the sonne of Envy and Covetousness is its Grand-father what Envy cannot sting to death that will Anger strike and fell to death It is so evill and wicked that it breaks and shatters the Bones to pieces It alwayes thirsteth after Murther onely that its Father and Grand-father viz. Covetousnesse Envy and Pride may have roome enough it destroyeth body and soule in their kinde of fattnes and wasteth Country and Citie and is further so wicked that it would destroy Heaven and Hell and yet hath no where any rest 39. These are the foure Elements of Hunger which devoure and swallow up the seaven fatt Kine and Eares of Pharaoh and yet are as they were before and at present Joseph hath seene and manifested them in Pharaohs Dreame so that they are become